Pope Francis And The Catholic Church Continue

Science and religion are often view as opposing forces. Although the Catholic church has long struggled to accommodate scientific research, recent evidence suggests that there is a better relationship.

Pope Francis embraces science as a means of learning about the world in many ways. His encyclical, Climate Change and the Environment, has called for people to take more care of the environment.

His message is not about having dominion of the earth but rather encourages stewardship. This message resonated with Catholics all over the world.

What impact can Pope Francis have on the way people of faith interact with science by aligning his papal agenda with science?

Catholics Church Accept Science

Pope Francis’s commitment to scientific discussions and the modern church’s devotion are just a few of the possible motivators.

It becomes increasingly difficult to discredit basic scientific findings. It is better to accept new findings than to try and discredit them.

Other than the pardoning Galileo for believing in the heliocentric Solar System, Guy Consolmagno, director of the Vatican Observatory, said that he would gladly baptise an extraterrestrial.

Another factor is the fact that some scientific advances and discoveries are so important that they raise moral questions. The church gains traction here because of the ethical implications of science development.

In 1994, the Pontifical Academy for Life was establish to provide advice for the church on scientific issues, including medical ethics.

The academy is currently exploring ethical issues in areas such as bioethics and human genome editing.

It is possible that the church has an interest in science and contributes to it through its own research initiatives. The most well-known of these is the Vatican observatory.

The original purpose of the observatory was to accurately regulate the religious calendar. It has been a significant contributor to modern astronomical research for centuries.

Faith And Facts Don’t Always Have To Be At Odds

Catholics seem to be open-mind to the idea of science being compatible with God’s creation theory.

The Center for Applied Research in the Apostolate discovered that Catholics were more open to scientific world views than other religious groups in 2017.

This relative ease with science is illustrate by the Church’s willingness to allow serious discussion about evolution since at least 1950 when Pope Pius XII stated that evolution could coexist in Catholic doctrine. (Even though the paragraph below mentions the Biblical Adam, a real person in his statement).

John Paul II was able to strengthen this engagement with evolution, stating that evolution was more than just a hypothesis. Galileo of heresy was also formally acquit by John Paul II.

Pope Francis today is open about his belief that evolution is a way God create humanity.

This series of developments may have help American Catholics to accept that life is evolving rather than being create in its current form.

Are You A Believer In Church Science Or Faith?

It is said that science is about finding empirical facts about the world, while religion is about finding meanings in it. However, this is an inaccurate understanding of both.

Many religious teachings are grounded in simple, immediate actions. Science provides powerful narratives that help us understand the universe.

Many of the greatest scientists, including Isaac Newton, Francis Bacon and Nicolaus Copernicus were Catholics. This could be attributed to cultural and philosophical norms of the time.

While many scientists today are people of faith in some way, the proportion of scientists who don’t believe in God is significantly higher than the general population.

The Pontifical Academy for Life is home to some of the most respected scientists and academics in the world. They may not be Catholic, but their willingness to help the church with critical issues and engage with them is remarkable.

If the church and Pope Francis didn’t value scientific knowledge, this would not be possible.


Reveals Which Religions New Zealanders Trust Most

We surveyed 1000 New Zealanders one month after the Christchurch mosque shootings on 15 March 2019. The survey asked respondents how trusting they felt people belonging to different faiths in New Zealand.

The question was posed to Catholics and Protestants, Evangelical Christians Christians, Muslims, Hindus Buddhists, atheists or agnostics as well as Jews. Because we didn’t want to identify New Zealanders’ faith in global Catholicism or Islam, we emphasized living in New Zealand.

We don’t know of any prior trust considerations in New Zealand for different religious groups.

Buddhists Are Most Trusted, Evangelicals Less

For responses, we used a 5-point scale: complete trust, trust with lots of trust, trust with some trust, trust with little trust, trust with a lot of trust and trust completely. Ordinal data (e.g. We converted ordinal data (e.g.

The most trusted religious group in New Zealand was a small, non-Christian group called Buddhists. Out of the 3.9 million respondents to the religious question, 58,000 Buddhists were recorded in the 2013 Census. Positive attitudes are more common than negative. 35% of New Zealanders feel positive about Buddhists. 15% of them have very little or no trust.

A minority Christian group is the least trusted in New Zealand: Evangelicals (135,000 in the 2013 Census). Evangelicals are less trusted than others – 21% have complete trust and lots of trust, while 38% don’t have any trust at all.

Least Trusted Religious Zealanders

The difference in trust among the most and least trusted religious groups, measured as the average trust score, is a size statisticians call medium.

All other religious groups are located between these top and bottom groups. They are statistically and meaningfully indistinguishable.

The largest religious group in New Zealand is the Protestants. This includes about 900,000. Anglicans. Presbyterians. Methodists. According to our survey, 29% of New Zealanders trust Protestants completely or a lot. 24% don’t trust at all.

This compares with 27% and 23% for Muslims (46,0000), 29%, and 20% for Hindus (89,000), and 30% and 17% respectively for Jews (7000).

The trust data does not show any evidence of anti-Semitism in local areas or Islamophobia towards Jews or Muslims. This is in contrast to the mainstream Christian denominations. There is evidence of moderate social prejudice toward non-mainstream Evangelical Christians with almost four out ten people distrusting them.

Trust In-Group And Out-Group Zealanders

Our measure can be used to proxy for out-group trust (the trust level in a group of people other than that group) for smaller religious groups such as Hindus or Jews in New Zealand. Because there are very few people in the minority group, it is also likely that our sample has very few. This proxy is excellent. Because religion is a sensitive topic in New Zealand, we didn’t want to suppress responses.

Our measure won’t detect out-group trust in larger groups such as Catholics and Protestants (the latter 500,000 people according to the 2013 Census). This is because the survey will likely contain significant numbers of people from these larger religious groups. Therefore, a large amount of measured trust in larger religious communities is actually in group trust, which is trust by members of the same religious group.

It is possible that out-group trust may be higher than in-group religious trust. This means that people trust those who are closer to them in religion than those who don’t. This positive in-group bias can be important. However, an accurate measure of out-group religious faith will decrease trust in larger Christian communities relative to trusting smaller minority groups.


Civil Society Religion And The Rule Of Law

The Right Reverend Peter Hollingworth delivered a speech at Victoria University College of Law and Justice. September 10, as part of a four-part series that tapped into the extensive experience of prominent. Australians who served as Governors General of Australia.

Dr Hollingworth put in perspective many of the positive roles. That churches and other civil societies institutions can play and the challenges they face. He was not afraid to speak out about the harm that religion can do.

He expressed his deep concern that welfare organizations would be squeeze by marketization and the need for governments, which should cause us to pause and consider our options.

The full speech of Dr Hollingworth can be found here. Tony Nicholson, executive Director of the Brotherhood of St Laurence delivered this thanks speech.

The Community Welfare Sector’s Law View

Peter provided much food for thought. He covered King John and Magna Carta, as well as the challenges faced by civil society organisations in modern society. His discussion on civil society is something I am particularly interest in.

As the Brotherhood of St Laurence’s current executive director, I feel it appropriate to pay tribute to Peter for his extraordinary contributions to the community welfare sector. He was with us for 25 years, 10 of which were in the current position. As I believe he was, he was a formative figure for us as modern civil society organisations.

Peter was known for his unflinching advocacy for the poor during those years and open to political engagement when necessary. He wrote an open letter to Bob Hawke in 1984, citing the poverty of nearly one million children. The Dear Bob famous letter was publish on The Age’s front page and became a catalyst for a national awareness campaign.

It is important to note, and it is often overlook in the telling this story, that the campaign result in significant improvements in federal government policies, which lifted hundreds of thousands of families from poverty under the Hawke government.

Peter was a pioneer in the community sector and a visionary. He understood, as he once stated. You cannot just shout from the rooftops. You have to actually go into the room and try to influence those who make decisions.

Huge Footprint

It’s a huge footprint that we try to follow at the Brotherhood. Sometimes I wish we as a sector did more calibrated advocacy and less hand-wringing.

Peter’s timely reminder of the tensions between the work of the community sector and government requirements, and the use of competition policy to contract for public-funded services to the poor and vulnerable is timely. These combined factors are driving the consolidation of community welfare organisations into massive welfare businesses that have little to differentiate themselves from large, profit-oriented corporations.

Peter is absolutely right when he states that the main task ahead of us is to build new civil partnerships in order to achieve the common good of the rule of law

To be honest, I am very concerned about the future prospects of the community welfare sector. It is increasingly seen as an extension of government rather than an extension to the community by those in government. It is even more alarming that community welfare organizations are increasingly. Viewed as an extension and bureaucrats of government rather than an extension to the community.

Hearing Peter remind us tonight about the crucial role of these organizations as intermediaries between citizens. Their governments and their governments has only increased my concern.

We need to re-discover Burkean ideals for a knitted-together civil society, with the appropriate. Mediating mechanisms, in order to meet the complex social problems of the 21st Century.